Kitab Al-Adahi - Sacrifices

08/11/2023
Version 1.0

Abu Hazim said: In the name of Allah the Compassionate, the Merciful. Sacrificing is obligatory
if a person is able to, for himself. It is recommended to sacrifice on behalf of the wife, children,
slaves with one animal which can suffice up to 10 people as will be clarified In Sha’ Allah. If he
does not on behalf of others then there is no harm. If anyone is going to sacrifice then it is
obligatory to when he is in Ihram during the Hilal or Dhu al-Hijjah, not to shorten the hair by
shaving and also not by trimming anything of his hair and nails till the sacrifice. Umm Salamah
said: “Rasulullah ‫ ﷺ‬said: ‘If anyone has sacrificial animal and intends to sacrifice it, and he
sights the new moon of Dhu al-Hijjah, he must not take any of his hair and nails until he
sacrifices’” (1). Umm Salamah said: “Rasulullah ‫ ﷺ‬said: ‘Whoever sees the Hilal of Dhu al-
Hijjah and wants to sacrifice, then he must not take [anything] from his hair and nails till he
sacrificed [the animal]’” (2).

There are many narrations regarding the obligation of sacrificing, we will mention all of them.
Most of them are weak and some are authentic.

The narration from Tariq of Ahmad Ibn Zuhair, from Mikhnaf Ibn Sulaym > Rasulullah ‫ ﷺ‬said:
“O people, each family, each year, must offer Udhiyah and ‘Atirah” (1).

This is weak as Abu Ramlah is Majhul, his name is ‘Amir. Ibn Hajar said: “He is the unknown
Shaykh of Ibn ‘Awn”

And the narration from Tariq of Abd al-Razzaq, from the father of Habib Ibn Mikhnaf >
Rasulullah ‫ ﷺ‬said: “Every family must at every Rajab slaughter one sheep and for every
sacrifice there is one sheep” (2). Its Isnad is very weak as Abd al-Karim is weak, he is Ibn Abi
al-Makhariq al-Mu’allim al-Basri, al-Nasa’i and al-Daraqutni said: “He is Matruk”. Habib Ibn
Mikhnaf is also Majhul.

And the narration from Tariq Muhammad Ibn Jarir al-Tabari, from Yahya Ibn Zurarah Ibn Karim
al-Harith > my father > grandfather > Rasulullah ‫ ﷺ‬said: “Whoever wishes to offer a Fara’ may
do so, and whoever does not wish to, may not. And with regard to sheep, a sacrifice must be
offered” (3). This is weak, Yahya Ibn Zurarah and his father are both Majhul. No one other than
Ibn Hibban declared him a Thiqah. Ibn al-Qattan said regarding him: “His case is unknown”, And
al-Haqq al-Ishbili said: “His narrations are not used as evidence” (4).

And the narration from Tariq of Muhammad Ibn Jarir al-Tabari, from Umm Bilal al-Aslami that
Rasulullah ‫ ﷺ‬said: “Sacrifice the one year old from sheep” (5). It is weak, Walidah of
Muhammad Ibn Abi Yahya al-Aslami is Umm Muhammad who is Majhul. Umm Bilal is Bint Hilal
al-Aslami who is Majhul as well.
And the narration from Tariq of Waki’, from Ibn Abbas that Rasulullah ‫ ﷺ‬said: “I have been
commanded to sacrifice” (6). This is weak as Jabir al-Ju’fi is weak.

And the narration from Tariq of Ibn Lahi’ah, from Mu’adh Ibn Jabal that Rasulullah ‫ ﷺ‬used to
order to sacrifice and order feeding from it the neighbors (7). Ibn Lahi’ah and his Shaykh Abd al-
Rahman Ibn Ziyad Ibn An’um al-Ifriqi are both weak.

And the narration from Tariq of Waki’, from al-Hasan that Rasulullah ‫ ﷺ‬ordered sacrifice. This
narration is not preserved anywhere its weakness is very apparent

And the narration from Tariq Ibn Akhi Ibn Wahb, from Abu Hurairah that Rasulullah ‫ ﷺ‬said:
“Whoever finds the means must sacrifice” (8). This is very weak as all A’immah have agreed on
the weakness of ‘Isa Ibn Abd al-Rahman Ibn Farwah.

And the narration from Tariq Mujammad Ibn Abd al-Malik Ibn Ayman, from Abu Hurairah that
Rasulullah ‫ ﷺ‬said: “Whoever finds means to sacrifice, but does not sacrifice must not approach
our places of prayer” (9). This narration is weak as Abdullah Ibn ‘Ayyash Ibn ‘Abbas al-Qitbani

Using any of these narrations is invalid. As for the evidence for the obligation of sacrificing,
Rasulullah ‫ ﷺ‬said: “Whoever has slaughtered (his sacrifice) before the prayer, must slaughter
(another sacrifice) in lieu of it; and whoever has not slaughtered; must slaughter (it) by
mentioning the name of Allah” (10). And Allah says: “Therefore turn in prayer to your Lord and
sacrifice(for Him only)” [108:2]. And Allah says: “And for every nation We have appointed the act
of sacrifice” [22:34].

It is invalid for Adhiyyah to use al-’Awra, al-Mudarabah, al-Kharqa’, an animal with any defect in
the ears. And also not al-Batra and al-Maridha. Every defect other than these are valid to use as
sacrifice such as the animal that is castrated, has broken horns.

Al-’Arjaa is the lame, an animal that cannot walk normally on its legs.
Al-Maridha is the sick animal, Jarab is scabies, it is a skin disease which causes itching and red
spots and skin-tearing, this is also part of sickness.
Al-’Ajfaa is an emaciated animal. A slender, emaciated animal which has lost its bone marrow.
looks very skinny.
Al-Mudabarah is the animal with a partly torn ear which is left hanging.
Al-Kharqa’ is a round hole in its ear.
Al-Sharqa’ is a cut ear.
Al-Hatma’ is broken teeth.
Al-Batra’ is a cut tail.
Al-’Awra is the one with a defect in the eye.
‘Ubaid Ibn Fayruz said: “I said to al-Barra’ Ibn ‘Azib: ‘Tell me about the sacrificial animals that
Rasulullah ‫ ﷺ‬disliked or prohibited. He then said that Rasulullah ‫ ﷺ‬said: ‘There are four that
are not valid as sacrifices: al-’Awra, al-Maridha, al-’Arjaa, and Al-’Ajfaa’” (11). Ali said:
“Rasulullah ‫ ﷺ‬ordered us to examine the eyes and ears and not to slaughter Mudabarah,
Batra’, Kharqa’ or Sharqa’” (12). There are those who allow sacrificing Batra’. They use the
following two narrations. One narrated from Tariq of Jabir al-Ju’fi, from Abu Sa’id: “I bought a
ram which is Abtar (male form of Batra’), I asked Rasulullah ‫ ﷺ‬about it, he ordered me to
slaughter it” (13). This is weak as Jabir Ibn Yazid al-Ju’fi is weak and Muhammad Ibn Qaradha
is Majhul, he is Ibn Ka’b al-Ansari. The second one is narrated from Tariq al-Hajjaj Ibn Artah,
from some Shuyukh that Rasulullah ‫ ﷺ‬was asked about sacrificing al-Abtar (Batra’), he said:
‘There is no harm in that’” (14). It is weak as al-Hajjaj Ibn Artah is weak if he does not mention
who he heard it from.

For Sacrifices it is also not valid to slaughter a Jadha’ah, not from a Da’n and also not from
animals other than Da’n, it is valid to slaughter what is other than a Da’n. Da'n is a male sheep,
a ram (Kharuf and Kabsh). They are both called Da'n. Shah is a female sheep, ewes, female of
Kharuf, meaning female of Da'n.

A Jadha’ah from Da’n, goats, antelopes, cows are those that are 2 years old. When they
become 3 years old they are called a Thaniyyah. This is the view of al-Kisa’i, al-Asma’i and Abu
Ubaid. They are from those of virtue from Ahl ul-Lughah. It is also the view of Ibn Qutaybah who
is a Thiqah, al-’Adabbas al-Kilabi, Abu Faq’as al-Asadi who are all a Thiqah in the language.
There is not known any difference of opinion among Ahl ul-Lughah regarding this.

A Jadha’ah from camels is what is 5 years old. When they become 6 years old they are a
Thaniyyah. There is no difference of opinion regarding this. This is all also the view of Ali, Ibn
Umar, Abu Hurairah and al-Hasan al-Basri

As for the certain evidence for this view: Al-Bara' said: "Abu Burda Ibn Niyyar said: 'O
Messenger of Allah I slaughtered. I hastened in the rituals of Hajj, but I have a young she-goat
which is better than an older sheep (younger than 1 year)'. Rasulullah ‫ ﷺ‬said: 'Slaughter it, a
Jadha'ah will not be valid to slaughter for anyone else after you'" (15). Rasulullah ‫ ﷺ‬made any
Jadha’ah invalid for anyone after Abu Burda, it is then not allowed to do Takhsis from one type
without the other. If anything other than a Jadha’ah would be invalid then Rasulullah ‫ ﷺ‬would
have clarified it, who is ordered to clarify. Allah says: “And your Lord is never forgetful” [19:64].

Those who oppose this say: “The wording from the narration of Abu Burdah from another Tariq
had the wording: “I have with me an ‘Anaq of Jadha’ah”, Rasulullah ‫ ﷺ‬then answered: “Yes but
it will not be valid from anyone after you” (16).

This is a weak argument as ‘Anaq means Da’n and goats which is also the view of al-’Adabbas
al-Kilabi and Abu Faq’as al-Asadi.
They also say: “It has also been narrated with a different wording that Abu Burdah said: “O
Messenger of Allah, I have with me a domesticated Jadha’ah from a goat”. Rasulullah ‫ ﷺ‬said:
“Slaughter it and it will not be valid for anyone after you” (17).

There is no evidence in this as all those narrations attributed to Abu Burdah are all from the
exact same story, at the exact same location at the exact same time. In that manner it had also
been narrated that Rasulullah ‫ ﷺ‬said: “A Jadha’ah will not be valid for anyone after you”, this is
an addition, it is Ziyadat al-Khabar, which includes additional rulings and it is not allowed for
anyone to abandon it. Similarly it has also been narrated from Abu Burdah through other 2 other
Tariqs (18), except that there is not mentioned in it that Rasulullah ‫ ﷺ‬prohibited it from anyone
after him. It is also narrated that Rasulullah ‫ ﷺ‬divided a Jadha’ah, there is no evidence in that
he slaughtered and it is also Mansukh.

Except that it is just as we said before that additional rulings can not be abandoned and must be
included in the ruling. So it becomes obligatory to consider when Rasulullah ‫ ﷺ‬said: “A
Jadha’ah will not be valid for anyone after you”, as an additional ruling. Those who oppose this
also use the narration from Tariq Muslim, narrated from Jabir, he said: “Rasulullah ‫ ﷺ‬said:
‘Sacrifice only a grown-up animal, unless it is difficult for you, then you may sacrifice a Jadha’ah
from Da’n” (19).

This is an evidence against them because they allow slaughtering Jadha’ah from Da’n while
there are grown-up animale available. As for us, this narration is weak as Abu al-Zubair is a
Mudallis as long as he does not say in the narration that he heard from Jabir, he himself
affirmed this (20). And Abu Zubair was also the only one narrating this, there is no one other
than him. Which affirms the weakness

If it would be authentic, which it is not, then it would be Mansukh as the mentioned narration
before from al-Bara’ is the Nasikh without any doubt because Rasulullah ‫ ﷺ‬said: “A Jadha’ah
will not be valid for anyone after you”.

Those who oppose this and allow slaughtering a Da’n from Jadha’ah use the following
narrations: From Tariq of Ibn Abi Shaybah, narrated from Khalid al-Juhani: “Rasulullah ‫ﷺ‬
distributed sacrificial animals among his Companions. He gave me an ‘Atud (meaning a
Jadha’ah from goats only). I took it to him and said: ‘This is an ‘Atud’. He said: ‘Sacrifice it’. so I
sacrificed it” (21). This narration is Hasan

From Tariq of al-Bukhari, narrated from ‘Uqbah Ibn ‘Amir: “Rasulullah ‫ ﷺ‬gave me some
Ghanam to distribute among his companions to slaughter as sacrifices. An ‘Attud goat was left
and he told the Prophet (‫ )ﷺ‬of that whereupon he said to him: ‘Slaughter it as a sacrifice (on
your behalf)’” (22). This narration is Sahih
And from Tariq of Abd al-Razzaq, narrated from ‘Asim Ibn Kulaib that his father said: “We were
with a man from among the Companions of the Messenger of Allah who was called Mujashi’,
from Banu Sulaim, and sheep became scarce. He ordered a caller to call out that the
Messenger of Allah (‫ )ﷺ‬used to say: ‘A Jadha’a suffices for whatever a two-year-old sheep
suffices’” (23). Sahih, this is also narrated from Tadiq Ibn al-Jahm, with the same wording but it
is weak as ‘Asim Ibn Kulaib is weak

From Tariq of Ibn Wahb, narrated from ‘Uqbah Ibn ‘Amir: “We slaughtered with Rasulullah ‫ﷺ‬
Jadha’ah from Da’n” (24). This narration is Sahih, Mu’adh Ibn Abdullah Ibn Khabib al-Juhani is a
Thiqah

And from Tariq of Waki’, narrated from ‘Uqbah Ibn ‘Amir: “I asked Rasulullah ‫ ﷺ‬about Jadha’ah
from Da’n, he said: ‘Slaughter it’” (25).

And from Tariq of Yahya Ibn Sa’id al-Qattan, narrated from the father of Umm Bilal al-
Aslamiyyah, Rasulullah ‫ ﷺ‬said: “Slaughter Jadha’ah from Da’n”. This is weak as we clarified
before the weakness of Umm Bilal.

And from Tariq of al-Hajjaj Ibn Artah, narrated from the father of Bilal Ibn Abi al-Darda’:
“Rasulullah ‫ ﷺ‬ordered slaughtering two Jadha’ah rams”. This is weak as al-Hajjaj Ibn Artah is
weak if it is not clear who he narrated from.

And from Tariq Ibn Abi Shaybah, from Abu al-Darda’ with the exact same wording

And from Tariq of Waki’, narrated from Abu Hurairah: “I heard Rasulullah ‫ ﷺ‬say: ‘How great
sacrificing Udhiyyah from a Jadha’ah Da’n is’”. This is weak as Kidam Ibn Abd al-Rahman and
Abu Kibash are Majhul.

And from Tariq Hisham Ibn Sa’d, narrated from Abu Hurairah: “Jibril came and said to
Rasulullah ‫ﷺ‬: ‘O Muhammad indeed a Jadha’ah from al-Da’n is greater than the Sayyid’” (26).
It is weak because of Ishaq Ibn Ibrahim al-Hunaini; he is weak and is the only one to narrate
this.

They also mention that some of al-Sahabah allowed slaughtering Da’n from al-Jidha’, such as
Ali, Ibn Umar, Umm Salamah, Abu Hurairah, ‘Imran Ibn al-Husain and Ibn Abbas. These are 6
from al-Sahabah. As from those after them, they are: Hilal Ibn Yasaf, Ka’b, ‘Ataa, Ibrahim,
Tawus, Abu Razin, Suwayd Ibn Ghafalah. These are 7 from al-Tabi’in. As for those after them, it
is the view of Abu Hanifah, Malik and al-Shafi’i.

These are all not evidence for them, also not the authentic narrations as it is known with
certainty that all of these narrations happened before the narration of Abu al-Darda’. The
narration of Abu al-Darda’ is the Nasikh, as Rasulullah ‫ ﷺ‬said: “A Jadha’ah will not be valid for
anyone after you”. And for a Nasikh to become Mansukh again there must be clear clarification
for it from Nusus. Whoever persists in claiming it, has lied. This Nasikh prohibits any Jadha’ah
from any animal, and it becomes prohibited to specify out some while including others in the
prohibition.

Umm Salamah said: “Rasulullah ‫ ﷺ‬said: ‘When it is 10th of Dhu al-Hijjah and you want to
slaughter a sacrifice then you must not take any of (your) hairs or nails’” (27).

From Tariq of Humam, narrated from Yahya Ibn Ya’mar, he said: “If a man buys a sacrifice and
it is the tenth of Dhu al-Hijjah, then he must not take anything from his hair and nails, till he has
slaughtered”, Qatadah said: “I mentioned this to Sa’id Ibn al-Musayyib”, he said: “Yes”, Qatadah
said: “From who did you get this from”. He said: “companions of the Messenger ‫ ﷺ‬of Allah”
(28). This is also the view of Abu Thawr, Ahmad, Ishaq, Dawud, and al-Awza’i.

It is valid to use any animal whose meat is permissible to eat for al-Udhiyyah, whether they have
4 legs or 2 such as birds, horses, camels, cows, addax, rooster and others who are all allowed
to eat. The best sacrifice is the animal with the most meat and the most expensive.

The time for Dhabh and Nahr (slaughtering) the sacrifices is to wait till the sun rises on the day
of sacrifice, if the sky becomes white and sun rises then everyone must wait till the amount of
time passes of an 2 Rak’ah prayer which has 14 Takbirat, Umm ul-Qur’an Surah Qahf, and
Surah Iftaraqat recited. If that amount of time passes then slaughtering becomes allowed, any
place in the world is the same in ruling. If anyone slaughters before this time then he must
slaughter another animal after the mentioned time enters.

Rasulullah ‫ ﷺ‬said: “Whoever slaughtered the sacrifice before the ‘Id prayer, must slaughter
another sacrifice in its place (after the ‘Id prayer time); and whoever has not slaughtered their
sacrifice yet, should slaughter now (after the ‘Id prayer time” (29). This is all also the view of
Sufyan.

It is false to claim that the possibility of slaughtering depends only if the Imam has prayed the
prayer such as Abu Hanifah and Malik believe.

Al-Udhiyyah is obligatory for everyone including those performing Hajj, the traveler, resident,
slave and woman. It is false to exclude any one of them.

Al-Udhiyyah is never Udhiyyah except if it's slaughtered by Nahr or Dhabh with intention of
sacrificing, if it is not slaughtered with the intention it is invalid. It is not allowed to sell or gift
away the sacrifice as it is obligatory to be slaughtered. It will remain a debt as long as it is not
slaughtered. If a sacrifice is bought which is healthy but then gets sick and from the sicknesses
that invalidate a sacrifice as we have mentioned then it is invalid to slaughter that sacrifice as
long as it is not healthy
It is false to claim that if an animal to sacrifice is bought healthy but then gets sick that it remains
valid.

Slaughtering the sacrifices is valid from the time we have mentioned before on the day of
sacrifice till the Hilal of al-Muharram appears, slaughtering at day and night is allowed.
Regarding this, there appears Ikhtilaf.

The following narration where Rasulullah ‫ ﷺ‬made slaughtering only for the days of Tashriq is
weak. It is the narration where Rasulullah ‫ ﷺ‬said: “Every (year from the) days of Tashriq is
slaughtering”.

The first is our view as just mentioned which is the truth, that is also the view of Abd al-Rahman
Ibn ‘Awf and Sulayman Ibn Yasar. The second is that slaughtering the sacrifices are only valid
on the day of sacrifice only, which is the view of Dawud. The third is that it is valid in any city for
one day and at Mina for three days, which is the view of Jabir Ibn Zayd. The fourth view is that it
is 3 days including the day of sacrifice and two days after it, which is the view of Ali, Malik al-
Thaqafi, Ibn Abbas, Ibn Umar, Abu Hurairah, Anas, Abu Hanifah and Malik. Almost all the views
of this fourth view attributed to al-Sahabah are weak. The fifth view is that it is 4 days, the day of
sacrifice and 3 days after it, it is the view of Ibn Abbas, ‘Ataa, al-Hasan, al-Zuhri, Umar Ibn Abd
al-‘Aziz and al-Shafi’i.

It is recommended for a man and woman to slaughter the sacrifice with the hand. It is valid to
slaughter the sacrifice of another Muslim if it is with his approval a Kitabi can also do it for the
Muslim with his approval.

It has been narrated from Anas that Rasulullah ‫ ﷺ‬slaughtered two rams with his own hand (30).
We recommend following the actions of Rasulullah ‫ﷺ‬.

As for what a Kitabi slaughters for a Muslim with his approval, Allah says: “The food of those
who were given the book is allowed for you” [33:21]. Allah without any doubt only means what
they slaughter, not what they eat. Because they eat Maitah, blood, pigs and consume Khamr.
As what they slaughter is Halal, it becomes false to make a difference between the Udhiyyah of
theirs and ours. This is also the view of Abu Hanifah, al-Shafi’i and Dawud. Malik said: “What a
Kitabi slaughters for a Muslim is invalid. Ibn al-Qasim said: “The Kitabi must pay Daman” (31).

It is allowed to slaughter Udhiyyah on behalf of more than one, whether it is from the family or
others. It is also allowed to slaughter more than one sacrifice. Rasulullah ‫ ﷺ‬slaughtered one
sacrifice on behalf of nine of his wives, it is also narrated that Rasulullah ‫ ﷺ‬used to slaughter on
behalf of ten with the companions. The amount of people who one person slaughters can be on
behalf of ten in total, this is the number no one transgressed (32).
We know with certainty that Udhiyyah is an obligation on everyone every single year. It is then
false to exceed the number of 10, and also otherwise anyone can slaughter on behalf of the
whole Ummah, which goes against the meaning of the obligation. The number could only be
exceeded if Udhiyyah would be voluntary. It is also invalid to intend for oneself more than one
sacrifice to make up for missed Udhiyyah of past years.

The narrations where Rasulullah ‫ ﷺ‬slaughtered on behalf of the whole Ummah is weak

(Ibn Majah 3122, Musnad Ahmad 43/66, 25886). Because of Abdullah Ibn Muhammad Ibn ‘Aqil
being weak, he is declared weak by Ali Ibn Al-Madini, Ahmad, Yahya, Sufyan Ibn ‘Uyainah, Ibn
Sa’d, Ya’qub Ibn Shaybah, Abu Zur’ah, Abu Hatim al-Raziyan, Abu Dawud, al-Nasa’i, Ibn
Khuzaymah, Ibn Hibban and al-Daraqutni. No one other than al-Tirmidhi and al-Bukhari spoke
good of him.

It is obligatory for everyone whose sacrifice is slaughtered to eat from it, at least one bite. It is
also obligatory to pay Sadaqah from it, in any amount he wants whether it is alot or less. It is
allowed to feed with it the rich and a Kafir.

If one Muslims or group of Muslims arrives at a town, city or any place where there are poor
people, it is not allowed for him and them to keep what they slaughtered from their sacrifices for
3 consecutive nights, everything must be given away after it. The amount of days begins after
finishing the slaughtering of the animal, then it is not allowed for the meat to remain at their
houses after 3 complete nights. If the sacrifice is slaughtered at night then that night does not
count as it passed already. If they do not come across the poor the meat can be kept for longer.

Salama Ibn al-Aqwa’ said: “Rasulullah ‫ ﷺ‬said: ‘Whoever has slaughtered a sacrifice must not
keep anything of Its meat after three days’. When it was the next year the people again said: ‘O
Messenger of Allah, shall we do as we did last year?’. Rasulullah ‫ ﷺ‬said: ‘Eat from it and feed
from it to others and store it, in that year (the year before. [The ruling was different because] the
people were having a hard time and I wanted you to help’”

(Sahih al-Bukhari 5569, Sahih Muslim 1971, Sahih Muslim 1969, 25).

This is an order of Rasulullah ‫ﷺ‬, which is not allowed to oppose for anyone. Allah says: “So let
those who oppose the Messenger’s commandment beware, lest a trial afflict them or a painful
punishment afflict them” [24:63]. Whoever claims it is recommended only has lied and said
regarding that which he has no knowledge of. It is sufficient that all Sahabah did not understand
the prohibition from Rasulullah ‫ ﷺ‬not to keep anything at the homes after 3 days as anything
other than it being an obligation. They did not act differently except after his permission.
Rasululllah ‫ ﷺ‬said: “When I prohibit you anything, then leave it. When I order you anything,
obey it as much as you are able to”. Allah made feeding general, it is then allowed to feed
anyone. Allah says: “Your lord is never forgetful”. And Allah says: “And he does not speak out of
desire it is only a revelation revealed [to him]”.
Rasulullah ‫ ﷺ‬made people being in a poor state the reason for the ruling of not keeping food for
more than three days.

The narration attributed to ‫ ﷺ‬where he said: “Eat one third, give Sadaqah from it one third and
feed the neighbors one third”, is weak and does not exist among any books of Hadith.

It is not allowed for the one who slaughtered a sacrifice to sell from his sacrifice anything, no
skin, wool, fur, feather, meat, fat, bone, cartilage, head, stomach and anything else. It is also not
allowed to lease it, or sell it. It is allowed for him to benefit from it such as making shoes from its
skin, to wear it or gift it away. It is not allowed to give it to a butcher anything, it is allowed to
give it to anyone else.

There are those that allow doing anything with the meat such as selling, because Allah says:
“Allah has allowed trade” [2:275]. This is true as long as there is not revealed anything that
specifies this out. And it is known that Rasulullah ‫ ﷺ‬ordered regarding the sacrifices: “Eat it,
feed others from it, give Sadaqah from it and store it”. It is then not allowed to transgress the
limits of Allah. And storing means keeping it. It is allowed for us to keep it, eat from it, give
Sadaqah from it or to feed others only and not anything other than that.

Whoever finds after having slaughtered his sacrifice a defect and he did not set a condition of it
being without defect when he purchased the animal. Then he must get the value of what is
between the animal being healthy and it being defective. Because he has one of the two
options. To keep it or to return it. Since returning is invalid as it got slaughtered, it is not allowed
for the one that sold it to eat from his brother's wealth by deceiving. Allah says: “And eat up not
one another’s property unjustly” [2:188]. And Allah says: “They (think to) deceive Allah and
those who believe, while they only deceive themselves” [2:9]. Eating wealth with no right is
deceiving.

This will be clarified in detail in Kitab al-Buyu’ In Sha’ Allah.

Whoever mistakenly slaughters the Udhiyyah of someone else without their approval, then the
animal is Maitah and not eaten. The one that slaughtered it is obliged to pay warranty. If anyone
approved someone to slaughter it while he is absent it is valid and a good act. It is ordering
Ma’ruf. If a Wali slaughters on behalf of a non-adult or an insane person then it is also a good
act and not Maitah. As he is the one that looks after them.

We finish everything here and we say, all praise be to Allah, the Lord of the worlds. Peace and
blessings of Allah be upon our master Muhammad, his servant, his messenger. There is no
power or strength except by Allah. The Most High, the Most Great.
Sources:

(1) Sunan Ibn Majah 3125, Musannaf Ibn Abi Shaybah 24786
(2) Musannaf Abd al-Razzaq 4/342, 8001 - 4/386, 8159 - Musnad Ahmad 34/330, 20730
(3) Sunan an-Nasa'i 4226
Musnad Ahmad 25/342, 15972
(4) https://shamela.ws/book/22592/1494#p1
(5) Talkhis al-Habir by Ibn Hajar 4/139, Musnad Ahmad 44/632, 27072, al-Kabir by al-Tabarani
25/164, 397.
(6) Musnad Ahmad 3/503-504, 2081
(7) Al-Targhib Wal-Tarhib 393
(8) Al-Sunan al-Daraqutni 5/500, 4743
(9) al-Tamhid 15/124
(10) Sahih al-Bukhari 5500
(11) Abu Dawud 2802
(12) Al-Mujtaba 4372, 4372
Sunan Abi Dawud 2804
(13) Musnad Ahmad 17/374, 11274
(14) Al-Kubrah by al-Bayhaqi 9/289
(15) Sahih al-Bukhari 965, 968, 5560
(16) Sahih al-Bukhari 983
(17) Sahih al-Bukhari 5556
(18) Sahih Muslim 1961, 6 - 1962, 10 - Sahih al-Bukhari 984
(19) Sahih Muslim 1963
(20) Al-Du‘afa’ by Al-‘Uqayli 4/167-168.
Al-Muhalla 9/253
(21) Sunan Abi Dawud 2798
(22) Sahih al-Bukhari 5555
(23) Sunan Ibn Majah 3140
(24) Al-Mujataba 4382
(25) Al-Kabir by Al-Tabarani 17/347
This narration is Hasan because of Usamah Ibn Zayd, his narrations are good
(26) Al-Du’afa’ by al-‘Uqayli 1/263
(27) Al-Mujtaba 4364
Sahih Muslim 1565, 3
(28) Sharh Muskhil al-Athar 14/143 5530
(29) Sahih al-Bukhari 5556, 5562, 951
(30) Sahih al-Bukhari 5558
(31) Al-Mudawwanah 1/544
(32) https://shamela.ws/book/1681/8283
https://shamela.ws/book/9615/262
https://shamela.ws/book/8361/5801